Jeremiah 48:37
For every head is shaved and every beard is clipped; on every hand is a gash, and around every waist is sackcloth.
For every head is shaved
In ancient Near Eastern cultures, shaving the head was a sign of mourning and deep distress. The Hebrew root word for "shaved" is "גָּלַח" (galach), which conveys the act of cutting or shaving. This practice was often associated with lamentation and was a visible expression of grief. In the context of Jeremiah 48, this imagery signifies the totality of Moab's impending judgment and sorrow. The act of shaving the head is a public acknowledgment of loss and humiliation, reflecting the complete devastation that Moab would experience.

and every beard is clipped
The beard in ancient Israelite and surrounding cultures was a symbol of dignity and honor. The Hebrew word "קָצַץ" (qatsats) means to cut or clip. Clipping the beard was another sign of mourning and disgrace. In the conservative Christian perspective, this act can be seen as a stripping away of pride and self-reliance, a humbling before God. The Moabites, known for their arrogance, would be brought low, their pride cut away as their beards were clipped.

on every hand is a gash
The phrase "on every hand is a gash" refers to the practice of self-inflicted wounds as a sign of mourning or desperation. The Hebrew word "גֶּדֶר" (geder) means a cut or incision. This practice, though forbidden in Israelite law (Leviticus 19:28), was common among pagan nations. It symbolizes the depth of Moab's despair and the futility of their pagan rituals in the face of divine judgment. From a conservative Christian viewpoint, it underscores the emptiness of relying on anything other than God for salvation and comfort.

and around every waist is sackcloth
Sackcloth was a coarse material worn as a sign of mourning and repentance. The Hebrew word "שַׂק" (saq) refers to this rough fabric, often made from goat's hair. Wearing sackcloth was a public demonstration of sorrow and humility. In the context of Jeremiah 48, it signifies the widespread grief and acknowledgment of Moab's downfall. For conservative Christians, this imagery serves as a reminder of the need for genuine repentance and humility before God, recognizing that true comfort and restoration come from Him alone.

Persons / Places / Events
1. Moab
An ancient nation located east of the Dead Sea, often in conflict with Israel. In this chapter, Moab is the subject of God's judgment through the prophet Jeremiah.

2. Jeremiah
A major prophet in the Old Testament, known for his messages of judgment and hope. He is the mouthpiece of God in this passage, delivering a prophecy against Moab.

3. The People of Moab
The recipients of the prophecy, who are depicted as mourning and in distress due to the impending judgment.

4. Sackcloth
A coarse material worn as a sign of mourning or repentance. Its mention signifies deep sorrow and humiliation.

5. Cultural Mourning Practices
The shaving of heads, clipping of beards, and gashing of hands were traditional expressions of grief and lamentation in ancient Near Eastern cultures.
Teaching Points
The Universality of God's Judgment
God's judgment is not limited to Israel but extends to all nations, including Moab. This reminds us of God's sovereignty over all the earth.

Expressions of Mourning and Repentance
The physical expressions of grief in Moab serve as a reminder of the importance of genuine repentance and humility before God.

The Consequences of Sin
Moab's mourning is a direct result of their sin and rebellion against God. This serves as a warning to us about the serious consequences of turning away from God.

Cultural Context in Scripture
Understanding the cultural practices of mourning helps us grasp the depth of Moab's despair and the seriousness of God's judgment.

Hope Beyond Judgment
While this passage focuses on judgment, the broader account of Scripture assures us of God's mercy and the hope of restoration for those who turn back to Him.
Bible Study Questions
1. What does the shaving of heads and wearing of sackcloth signify in the context of Jeremiah 48:37, and how can these practices inform our understanding of repentance today?

2. How does the prophecy against Moab in Jeremiah 48 compare to other biblical prophecies against nations, and what does this tell us about God's character?

3. In what ways can we apply the lessons of Moab's judgment to our personal lives and communities?

4. How do the mourning practices described in Jeremiah 48:37 relate to other instances of mourning in the Bible, and what can we learn from these parallels?

5. Considering the broader context of Jeremiah 48, how can we find hope and assurance in God's promises despite the reality of judgment?
Connections to Other Scriptures
Isaiah 15-16
These chapters also contain prophecies against Moab, highlighting similar themes of judgment and mourning.

Amos 2:1-3
Amos prophesies against Moab, emphasizing God's judgment on the nation for its transgressions.

Lamentations 2:10
Describes similar mourning practices among the people of Jerusalem, illustrating a common cultural response to calamity.
Riches are Ever Liable to Perish
People
Chemosh, Gamul, Jeremiah, Sihon, Zoar
Places
Arnon, Aroer, Beth-diblathaim, Bethel, Beth-gamul, Beth-meon, Bozrah, Dibon, Elealeh, Heshbon, Holon, Horonaim, Jahaz, Jahzah, Jazer, Kerioth, Kir-hareseth, Kiriathaim, Luhith, Madmen, Mephaath, Moab, Nebo, Nimrim, Sea of Jazer, Sibmah, Zoar
Topics
Bald, Beard, Body, Clipped, Covered, Cut, Cuttings, Diminished, Everywhere, Face, Gashes, Hair, Haircloth, Hands, Loins, Sackcloth, Shaved, Short, Slashed, Waist, Wounds
Dictionary of Bible Themes
Jeremiah 48:37

     5128   baldness
     5130   beard
     5155   hair
     5157   head
     5372   knife
     5419   mourning

Jeremiah 48:36-37

     5180   shaving

Library
August 8. "Be Like the Dove" (Jer. Xlviii. 28).
"Be like the dove" (Jer. xlviii. 28). Harmless as a dove, is Christ's interpretation of the beautiful emblem. And so the Spirit of God is purity itself. He cannot dwell in an unclean heart. He cannot abide in the natural mind. It was said of the anointing of old, "On man's flesh it shall not be poured." The purity which the Holy Spirit brings is like the white and spotless little plant which grows up out of the heap of manure, or the black soil, without one grain of impurity adhering to its crystalline
Rev. A. B. Simpson—Days of Heaven Upon Earth

How those are to be Admonished who Decline the Office of Preaching Out of Too Great Humility, and those who Seize on it with Precipitate Haste.
(Admonition 26.) Differently to be admonished are those who, though able to preach worthily, are afraid by reason of excessive humility, and those whom imperfection or age forbids to preach, and yet precipitancy impells. For those who, though able to preach with profit, still shrink back through excessive humility are to be admonished to gather from consideration of a lesser matter how faulty they are in a greater one. For, if they were to hide from their indigent neighbours money which they possessed
Leo the Great—Writings of Leo the Great

Balaam's Prophecy. (Numb. xxiv. 17-19. )
Carried by the Spirit into the far distant future, Balaam sees here how a star goeth out of Jacob and a sceptre riseth out of Israel, and how this sceptre smiteth Moab, by whose enmity the Seer had been brought from a distant region for the destruction of Israel. And not Moab only shall be smitten, but its southern neighbour, Edom, too shall be subdued, whose hatred against Israel had already been prefigured in its ancestor, and had now begun to display Itself; and In general, all the enemies of
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Meditations for the Sick.
Whilst thy sickness remains, use often, for thy comfort, these few meditations, taken from the ends wherefore God sendeth afflictions to his children. Those are ten. 1. That by afflictions God may not only correct our sins past, but also work in us a deeper loathing of our natural corruptions, and so prevent us from falling into many other sins, which otherwise we would commit; like a good father, who suffers his tender babe to scorch his finger in a candle, that he may the rather learn to beware
Lewis Bayly—The Practice of Piety

The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Prophet Joel.
PRELIMINARY REMARKS. The position which has been assigned to Joel in the collection of the Minor Prophets, furnishes an external argument for the determination of the time at which Joel wrote. There cannot be any doubt that the Collectors were guided by a consideration of the chronology. The circumstance, that they placed the prophecies of Joel just between the two prophets who, according to the inscriptions and contents of their prophecies, belonged to the time of Jeroboam and Uzziah, is
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious
John Edgar McFadyen—Introduction to the Old Testament

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